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Induraja, the author of the Laghuvritti, is also an important personage in the history of Alankara Literature. He was connected with two other well known writers in the field of Alankara. As a pupil he was related to Mukula the author of Abhidhavrttimatrka. Mukula in the last Karika of his Abhidhavrttimatrka mentions Kallata as the name of his father. Now Kalhana in his Rajatarangini mentions one Kallata as a free living in the reign of Avantivarman:- anugrahaya lokanam bhah srikaladayah | avantivarmanah kale siddha bhuvamavataran Rajatarangini-V.66. Avantivarman's reign lasted from A. D. 857 to 884 Assuming that this Kallata is the same as the father of Mukula we may fix upon the end of the 9 th and the beginning of the 10 th century as the date of Mukula. Hence Mukula's pupil Induraja may fairly be assigned to a time little later than that of Mukula i. e. circa A. D. 950 As a teacher (upadhyaya) Induraja was connected with Abhinavagupta the commentator of Dhvanyaloka, as Abhinavagupta himself states in the beginning of his Locana: __ 1. It is needless to cite here all the references from which the above gist is drawn. 2. Induraja himself at the beginning of his Laghuvritti says:- cidvadugracanmukulakadadhigamya vivicyate | pratiharendurajena kavyalankarasamgrahah || At the end also he has a very beautiful verse on Mukula :- mimamsasaramedhatpadajaladhividhostarkamanikya kosat sahitya srimurarebudhakusumamadhoh sauripadabjabhrngat | srutva saujanyasindhordvijavaramukulatkirtivallaghalavalatu kavyalankarasare laghuvidyutimadhatkonkanah srindurajah || 

bhattenduraja caranabja krtadhivaso hrdyasrutobhinavaguptapadabhidhoham | yatkimcidapyanuranansphutayami kavya- lokam sulocananiyojanaya janasya || - Dhvanyalokalochana, P. 1. In the body of his Lochana also, he says, in several places, when quoting a verse of Induraja. TARNE- . From this also we can arrive at the date of Induraja, for Abhinavagupta's date is known with certainty. Abhinavagupta has affixed dates to some of his works one of them was composed, he says, in A. D. 991 and another in A. D. 1014 Thus we can safely assign Abhinavagupta to A. D., 980-1020 and consequently Induraja's time can be stated to be about A. D. 950-990. But how can we say that Induraja, the author of the Laghuvritti, was the same as the Induraja, the teacher of Abhinavagupta? There might have been two different personages of the name of Induraja. The times of raising such objections have now passed, but still some corroborative evidence might be adduced for our conclusion. 1. While the work is passing through the press we observe, however, that in his recently published essay on "The History of Alankara Literature," prefixed as an Introduction to the Second Edition (1923) of his, Mr. P. V. Kane expresses his opinion that "though and were both of them well versed in Alankara Sastra and Bourished almost about the same time, they must be regarded as distinct." The facts of the case do not, it seems to us, warrant such a conclusion. We fail to see how the fact that Induraja differed from the views of the author of Dhvanyaloka would prevent him from explaining that work to his pupil. Even at this date we observe a staunch Vaishnava, follower of Dvaita Vedanta, explaining to his pupil tenets of Advaita Vedanta which he personally does not approve of. According to our old ideas the acharya or preceptor is regarded as and is expected to teach every thing that the pupil has a craving to learn. Besides one must bear in mind that Abhinavagupta had more teachers than one, and when he only says 'asmadbhuvah, 'asmadupadhyayah, ' etc. without mentioning the name of the teacher it is quite possible that some teacher other than Induraja might have been meant. d [K. s. S.]

Auvyulankara-sara-sangraha. (1) We have seen that Anandavardhana lived about A. D. 900. Induraja quotes without name more than one verse of the authorship of Anandavardhana.' It seems to be the habit of Induraja to give the name of a remote author. He always quotes without names from authors that were quite recent in his time. Verses of Rudrata and many other verses which we have not been able to trace up to any extant writer, are quoted in a similar way without name. He quotes the names of Bhamaha, Vamana, Dandin. Amaruka, but not of Rudrata, Anandavardhana and the like. This clearly shews that Anandavardhana was a recent author when Induraja lived. (2) Induraja, the teacher of Abhinavagupta, was also a poet and an alankarika, and lived at the same time and in the same place as Induraja, the author of the Laghuvritti, therefore it is probable he may be identical with the author of the Laghuvritti. Thus, we think, it is established that Induraja lived about A. D. 940-990. Abhinavagupta also tells us something about the parentage of Induraja. He has written a gloss on Bhagavadgita and at the end of it he tells us that Induraja's father was Bhutiraja and his grandfather was Sauchuka, of Katyayana gotra. That is all that we can at present know or determine with any amount of certainty about Induraja. The rest is bound to be mere guess, or at the most, probable inferences from the facts available. We can very readily believe that Induraja was a Kashmiraka. His own work and his relations with other alankarikas before and after his time almost make it : 1. One verse is etc. (Vide p. 88 of the text). This verse occurs on p. 101 of where the author distinctly owns the verse as his own thus: etc. Another verse is a etc. (Vide p. 87 of the text). This is also owned in at p. 110 in a similar way.

Introduction. xxvii certain that he lived in Kashmir. His own work shows that he had a very intimate acquaintance with all Kashmirian works on alankara and his views are nothing if they are not of a Kashmirian type. Yet we must solve the difficulty presented by the epithet Kaunkana which Induraja has himself appended to his name before we can call him a native of Kashmir. There may be three possible conjectures- 1. Kunkana () might be the name of his father or some remote ancestor, so that Kaunkana may mean a son or descendent of Kunkana." 2. Kunkana or Konkana might be a town or a province somewhere in or near Kashmir and Induraja must be an inhabitant of that place. 3. Konkana must be the same province that is at present styled by the same name. Thus Konkana may mean the modern coastal districts of Kolaba and Ratnagiri, south of Bombay. If we accept Abhinavagupta's information, and we cannot doubt it, then we must reject the supposition that Kunkana was the name of Induraja's father. And it is extremely improbable that Induraja might be referring to any of his remote ancestors by the word Kaunkana. No geographical or other data are available that would support our second supposition. The third supposition, that Konkana of modern times must be the country to which Induraja belonged, seems also to be beyond all probability. A person, native of the southwest coast of India, intimately connected with several people of a province a thousand and more miles apart, seems a quite impossible picture for those olden times. But although we may be unwilling to believe that Induraja was a native and resident of the coastal districts called Konkan we may still suppose that his family had come from Konkan to be naturalised in Kashmir in bygone times. His case might be compared with that of the Konkanastha Brahmans of our times who

XXVIII Kavyalankara-sara-sangraha. while still calling themselves Konkanasthas (i. e. :) have left all traces of their connection with Konkan and have become naturalised residents of Maharashtra and other Indian provinces for several generations. That Induraja's forefathers might have migrated from Konkan to Kashmir is rendered probable by the available evidence that a general vinces in thos. tercourse was kept up between these provinces in those times. The following verses in the poem of a Kashmirian poet (H) contain the description of an ambassador named tejakantha despatched by aparaditya, the king of Konkan, to Kashmir in the 12 th century:- vacobhirnunude dantadyutisrikhandapandubhih | angai arequisar da UNCERIT || yam srimadaparaditya iti dutyaprasiddhaye | prajighaya ghanaslaghah kasmirankokane (nkunkune ) varah || tena sritejakanthena ...etc. srikanthacarita of mata, 25, 109 to 111. Thus Induraja, although a Kashmirian to all intents and purposes might very well call himself a Kaunkana. Induraja has also prefixed the epithet a to his name. It may mean the holder of a title of that name or 'the recipient of a freehold such as '. It may even be connected with Pratihara, the particular syllables in the Sama-hymns which the Pratihartri has to sing. Induraja was perhaps a follower of the Sama-Veda. to The verses which Abhinavagupta has quoted as belonging to Induraja and the two verses ascribed Bhattenduraja in Kshemendra's Auchitya-vichara-charcha and some other works are given in Appendix II.

1. See Chhandogy opanishad, 2-9-6.